Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	law_n	lord_n	4,135	5	3.8427	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62249	The dew of Hermon which fell upon the hill of Sion, or, An answer to a book entituled, Sions groans for her distressed, &c. offered to the King's Majesty, Parliament, and people wherein is pretended to be proved by Scripture, reason, and authority of fifteen ancients, that equal protection under different perswasions, is the undoubted right of Christian liberty : but hereby confuted, wherein the power and proceedings of the Kings Majesty and the church are vindicated.	H. S. (Henry Savage), 1604?-1672.	1663 (1663)	Wing S760; ESTC R34021	70,693	96

himself and his Commonwealth with Religion and all Suppose then that he had nineteen parts on his side and only the twentieth part remained Idolaters were he to destroy that twentieth part no surely we neither think so nor ever said so The reason is because they were never yet converted they have not as yet Cognitionem Juris the ignorance whereof excuseth them and who knows but that they may be in due time converted The Question is Whether in case of revolt after conversion to Idolatry or the like and in case they remain obstinate going on to blaspheme the Church-censures may not reach them and the civil Sword over take them and cut them off that the infection spread no farther We answer that they may and this is Law in God Justin l. 2. Tit. 11. de Paginis sacrific●is Templis Qui post sanctum baptisma in errore pagan●r manent ultimo supplicio plectunt Let those that ask baptisme remain in the errour of the Pagans be put to death but for those that are not yet baptized let them without delay take care that their children be baptized but let the elder first be taught the Scriptures according to the Canons and hereunto there is no such penalty annexed mean while all men are forbidden to assay any thing of Pagan superstition under pain of corporal torment and condemnation to the stanneries or perpetual banishment Lege Qui. ub supra There is a difference then betwixt a Heathen and one that is As a Heathen A Heathen ought not to be excommunicated for it is impossible nor punished with death for his Idolatry though some one that is As a Heathen that is one that hath been a Christian and becomes Heathen again may and hereby his conversion is not hindred for the Apostle to the Hebrews sayes That its impossible for such to be renewed by repentance Heb. 6. 6. In the next place they deny that the Kings Majesty hath the same power in causes Ecclesiastical that the Godly Kings had amongst the Jews for say they albeit the Kings of the Jews had power to punish-Idolaters and Blasphemers and some other transgressors of the then Law of God yet who tells them that the Magistrates under the Gospel-dispensation have such power hath the Lord Jesus said any such thing or if he has where is it writen nay where is it written from the beginning of Genesis to the end of the Revelation that Magistrates under the Gospell should have the same power in religious causes as those under the Law If the Judicial Law be a Rule for Magistrates under the Gospel to walk by then why must it be mangled in pieces by some sort of sinners with death and not cursers of parents man-stealers adulterers Sabbath-breakers which were so punishable by the Judicial Law I Answer That that place of the Prophet Esai 43. 23. is between the beginninh of Genesis and the end of the Revelation wherein it is said that Kings shall be h. e. under the Gospel Thy that is the Churches nursing fathers and Queens thy nursing mothers The Original is giving suck or nourishers Now she that gives milk and nourishment to a child will not suffer the least mote to be in it that may do the child hurt much lesse such things as may poyson it So it is with a Christian Magistrate It is not enough to see that the milk of the word be duly distributed to the people but also that blasphemers and idolaters to the poyson of Religion be rooted out To what purpose is it for him to defend her from rapine and violence from abroad as it is v. 26. if he leaves perdition and ruine at home And now whereas they say Why does the Magistrate punish Idolatry and Blasphemy with death and not cursing of father or mother man-stealing adultery Sabbath-breaking Answ Because Idolatry and Blasphemy are so punishable by the Law of Nature as well as by the Judicial Law of Moses Job 2. 9. Sayes Job's Wife to him Doest thou yet retain thine integrity curse God and die Whereby it seems that present death was the sure reward of blaspheming God And Job 31. 26. If sayes he I beheld the Sun when it shined or the Moon walking in brightnesse and my heart hath been secretly enticed or my mouth hath kissed my hand this also were an iniquity to be punished by the Judge for I should have denied the God that is above From whence it is evident that heathenish Idolatry is punishable by the Magistrate but how surely not with lesse then what is due to blasphemy which see here made a consequent of Idolatry The other sins mentioned in their objection are made capital by the Judicial Law alone which indeed is in most things practicable under the Gospel too if it seems necessary or expedient to the Magistrate and not otherwise only as for Sabbath breaking there can be none where there is no Sabbath binding nor has been since the abrogation of the Law Wherefore this their argument taken from things of different Natures thus jumbled together is as very a fallacy of many Interrogations as this is viz. Nonne Socrates Plato Aristoteles Petrus Bucephalus Leviathan sunt animalia rationalia For as some of these are animalia rationalia some not so some of those appertain to the Judicial Law some not some may be the subject of a positive Law under the Gospel if it seems good to the Law-giver some as namely Sabbath-breaking cannot because the Jewish day and the Jewish observation of it is abrogated Hereunto they add That the Kings of the Jews had advantages which we want to direct them in judgement as the standing Oracle the Vrim and Thummim extraordinary Prophets Therefore Ahab and others leaving these ran into various errours persecuted orthodox Prophets as Jeremy Michaia and Elijah Answ That our Adversaries even now confessed that the punishment of Idolaters Blasphemers and some other transgressors was written in plain precepts of the Mosaical Law for in answer to an Objection page 21. they have these words viz. But in answer we deny not but the Kings of the Jews had power to punish Idolaters and Blasphemers and some other transgressors of the then Law of God which power was given them of God and written in plain precepts in the Mosaical Law If they had power to punish these things then what these things were was notoriously known otherwise the punishment had been unjustly inflicted Why then do they and that almost in the same breath alledge the Urim and Thummim Oracle and Prophets to direct Judges in matter of Law and Jus universale which every man is bound to take notice of And for matter of fact Urim Thummim Oracle and Prophets were extraordinary wayes of discovery of this or of any thing else never to be made use of but when the thing could not otherwise be known and that in a matter of great moment too The ordinary way of discovering matter of fact was by witnesses or

these things by wholesome Laws and commands the Execution of these functions is above the Bishop as the Sun is above the Moon so the Moon may be above the Sun in a several respect In respect of the distance from the Center of the World the Sun is ever above the Moon but in respect of Elevation above the Horizon the Moon may be is many times above the Sun 2. Adversaries to the foresaid truth on the other side are those with whom we have here to doe who will not have the Church in any wise to be subject to any temporal power in as much as they receive no such from Christ And to prove this they urge here in the first place That the Lord Jesus Christ would never by any outward force compell men to receive him or his doctrine for when his Disciples supposing he might use violence as under the Law would have had him command fire to come down from heaven as Elias did to consume them that would not receive him Christ turned and rebuked them saying Ye know not what Spirit ye are of the Son of man is not come to destroy mens lives c. Luc. 9. 54 55 56. Ans The fact of Elias was extraordinary and not justifiable by the Law as they pretend and so had this been in our Saviour had he done it at their request But what had this been to the reciving of or rejecting his Doctrine The question was touching the reception of his person and the reason why those Samaritans did not that act of civility to him as to entertain him was because either they supposed he would not have come upon their invitation or else they would not invite him by reason of the animosity that was between the Jews and Samaritans as supposing that a friend of Hierusalem or an inhabitant thereof neither deserved nor would accept of entertainment from them And all this is clear by that conference of the woman of Samaria with our Saviour John 4. 9. How is it saies she that thou being a Jew askest drink of me that am a woman of Samaria for the Jews have no dealings with the Samaritans They further urge John 12. 47 48. If any man hear my words and believe not I judge him not for I came not to judge the world c. Ans There are two comings of Christ one secretly and in humility that he might be judged and delivered up the other manifestly and majestickly that he might judge and remunerate Now if Christ had come at first manifestly he had never been crucified for had they known it they would not have crucified the Lord of glory and had he come majestickly with a great retinue of men or angels which he might have commanded the whole Roman Empire would have trembled at his presence so far would Pilate the Roman Procuratour have been from calling him before his tribunal Nevertheless he did sometimes use outward force in things appertaining to the worship of God giving us thereby not only an adumbration of his spiritual Kingdome but also a copy for Magistrates his Vicegerents to write after for finding in the Temple those that sold oxen sheep and doves John 2. 14. and the changers of money sitting he made a scourge of small cords and drove them all out of the Temple and the sheep and the oxen and poured out the changers money The like did he at another time Mat. 21. 12 13. For the distance of time and other circumstances do prove that these were different acts of our Saviour as all Expolitours agree in this chapter from the second to the thirteenth verse we read how he sent two of his disciples to press an ass and a colt to carry him as it were to his Coronation the which was obeyed as all good subjects will their Sovereign upon this ass they put foot-clothes and mounted him the multitudes that met him spread their garments in the way and strewed it with branches of trees crying on either side Hosanna to the Son of David which is as much as to say God save the King The first thing he did after his coming to his Royal City was the reformation of things amiss in the worship of God went into the Temple cast out them that bought and sold there and there he cured the Kings evil too h. e. such diseases as could not be cured but by this King of the Jews v. 14. to teach all Kings which claim under him to employ their first and chiefest endeavours after their enthronization towards matters appertaining to the worship of God and in works of charity towards such as are in extream necessity But should our Saviour have used such authority as often as occasion presented it self he would have been dreaded by all men and crucified by none and so prophecies would not have been fulfilled Nevertheless he ceaseth not to govern the Church and in that sense to judge the world by the Magistrates and Ministers of the Word for as Grotius saies some actions of Christ in the Administration of his Kingdom are as he calls them Terminal viz. such as concern the beginning and ending of his administration Such as concern the beginning of his admiuistration are the giving of Laws to his Church under hope of eternal reward or under pain of everlasting damnation That which concerns the end is a definitive jurisdiction at the last day whereof as he hath done the one so will he do the other himself alone wherein he hath neither companion nor Vicegerent Other actions of Christ are middle actions which come between these two terms which partly concern the inward partly the outward man He acteth in the inward man by his Spirit several waies viz. by enlightning by converting by strengthening against temptations by remitting or retaining sins yet he useth herein the outward ministry of men viz. of Pastours private men Kings every one in his several capacity not as his Vicars or Vicegerents these being not able to produce actions congenial to those of Christ but as his ministers only being apt to the production of such actions as may subserve to the principal cause in matters aforesaid The actions of Christ that concern the outward man consist in defending and delivering the Church and in ordering and adorning the fame as I said before and herein he uses the Vicarship of his Magistrates as being apt to produce actions in this respect congenial to his own whom he therefore calls his Christs h. e. his ANOINTED ones And now whereas they say that the Apostles were far from propagating the Gospel by outward force It is evident that the ordinary power of the Apostles and of the Magistrates are different things and who talks of propagating the Gospel by outward force in either Our King is the Desender of the faith by the sword that he holds He goes not about to propagate it if by propagation you mean plantation too by force and violence His Majesty is furnished with an Aphorism of